ENCYCLICAL OF POPE PAUL VI
ON THE HOLY EUCHARIST
SEPTEMBER 3, 1965
To His Venerable Brothers the Patriarchs, Primates, Archbishops, Bishops
and other Local Ordinaries in Peace and Communion with the Apostolic
See, and to the Clergy and Faithful of the Entire World.
Venerable Brothers and Dear Sons, Health and Apostolic Benediction.
The Mystery of Faith, that is, the ineffable gift of the Eucharist that
the Catholic Church received from Christ, her Spouse, as a pledge of His
immense love, is something that she has always devoutly guarded as her
most precious treasure, and during the Second Vatican Council she
professed her faith and veneration in a new and solemn declaration. In
dealing with the restoration of the sacred liturgy, the Fathers of the
Council were led by their pastoral concern for the whole Church to
regard it as a matter of highest importance to urge the faithful to
participate actively, with undivided faith and the utmost devotion, in
the celebration of this Most Holy Mystery, to offer it to God along with
the priest as a sacrifice for their own salvation and that of the whole
world, and to use it as spiritual nourishment.
2. For if the sacred liturgy holds first place in the life of the
Church, then the Eucharistic Mystery stands at the heart and center of
the liturgy, since it is the font of life that cleanses us and
strengthens us to live not for ourselves but for God and to be united to
each other by the closest ties of love.
Reaffirmation by Vatican II
3. In order to make the indissoluble bond that exists between faith and
devotion perfectly clear, the Fathers of the Council decided, in the
course of reaffirming the doctrine that the Church has always held and
taught and that was solemnly defined by the Council of Trent, to offer
the following compendium of truths as an introduction to their treatment
of the Most Holy Mystery of the Eucharist:
4. "At the Last Supper, on the night when He was betrayed, our Savior
instituted the Eucharistic Sacrifice of His Body and Blood. He did this
in order to perpetuate the Sacrifice of the Cross throughout the
centuries until He should come again, and so to entrust to His beloved
Spouse, the Church, a memorial of His Death and Resurrection: a
sacrament of love, a sign of unity, a bond of charity, a paschal banquet
in which Christ is eaten, the mind is filled with grace, and a pledge of
future glory is given to us.''1
Both Sacrifice and Sacrament Highlighted
5. These words highlight both the sacrifice, which pertains to the
essence of the Mass that is celebrated daily, and the sacrament in which
those who participate in it through holy Communion eat the flesh of
Christ and drink the blood of Christ, and thus receive grace, which is
the beginning of eternal life, and the "medicine of immortality"
according to Our Lord's words: "The man who eats my flesh and drinks my
blood enjoys eternal life, and I will raise him up on the last day."2
Restoration of Liturgy Linked to Eucharistic Devotion
6. And so We earnestly hope that the restoration of the sacred liturgy
will produce abundant fruits in the form of Eucharistic devotion, so
that the Holy Church may, with this salvific sign of piety raised on
high, make daily progress toward the full achievement of unity,3
inviting all Christians to a unity of faith and love and drawing them to
it gently, through the action of divine grace.
7. We seem to have a preview of these fruits and a first taste of them
in the outpouring of joy and eagerness that has marked the reception the
sons of the Catholic Church have accorded to the Constitution on the
Sacred Liturgy and to the restoration of the liturgy; and we find these
fruits too in the large number of carefully-edited publications that
make it their purpose to go into the doctrine of the Holy Eucharist more
profoundly and to come to a more fruitful understanding of it,
especially in terms of its relationship to the mystery of the Church.
8. All of this brings Us deep consolation and joy. And it gives Us great
pleasure to inform you of this, Venerable Brothers, so that you may join
with Us in giving thanks to God, the bestower of all gifts, who rules
the Church and makes her grow in virtue through His Spirit.
REASONS FOR PASTORAL CONCERN AND ANXIETY
9. There are, however, Venerable Brothers, a number of reasons for
serious pastoral concern and anxiety in this very matter that we are now
discussing, and because of Our consciousness of Our Apostolic office, We
cannot remain silent about them.
False and Disturbing Opinions
10. For We can see that some of those who are dealing with this Most
Holy Mystery in speech and writing are disseminating opinions on Masses
celebrated in private or on the dogma of transubstantiation that are
disturbing the minds of the faithful and causing them no small measure
of confusion about matters of faith, just as if it were all right for
someone to take doctrine that has already been defined by the Church and
consign it to oblivion or else interpret it in such a way as to weaken
the genuine meaning of the words or the recognized force of the concepts
11. To give an example of what We are talking about, it is not
permissible to extol the so-called "community" Mass in such a way as to
detract from Masses that are celebrated privately; or to concentrate on
the notion of sacramental sign as if the symbolism—which no one will
deny is certainly present in the Most Blessed Eucharist—fully expressed
and exhausted the manner of Christ's presence in this Sacrament; or to
discuss the mystery of transubstantiation without mentioning what the
Council of Trent had to say about the marvelous conversion of the whole
substance of the bread into the Body and the whole substance of the wine
into the Blood of Christ, as if they involve nothing more than "transignification,"
or "transfinalization" as they call it; or, finally, to propose and act
upon the opinion that Christ Our Lord is no longer present in the
consecrated Hosts that remain after the celebration of the sacrifice of
the Mass has been completed.
12. Everyone can see that the spread of these and similar opinions does
great harm to belief in and devotion to the Eucharist.
Purpose of the Encyclical
13. And so, with the aim of seeing to it that the hope to which the
Council has given rise—that a new wave of Eucharistic devotion will
sweep over the Church—not be reduced to nil through the sowing of the
seeds of false opinions, We have decided to use Our apostolic authority
and speak Our mind to you on this subject, Venerable Brothers.
14. We certainly do not deny that those who are spreading these strange
opinions are making a praiseworthy effort to investigate this lofty
Mystery and to set forth its inexhaustible riches and to make it more
understandable to the men of today; rather, We acknowledge this and We
approve of it. But We cannot approve the opinions that they set forth,
and We have an obligation to warn you about the grave danger that these
opinions involve for true faith.
HOLY EUCHARIST A MYSTERY OF FAITH
15. First of all, We want to recall something that you know very well
but that is absolutely necessary if the virus of every kind of
rationalism is to be repelled; it is something that many illustrious
martyrs have witnessed to with their blood, something that celebrated
fathers and Doctors of the Church have constantly professed and taught.
We mean the fact that the Eucharist is a very great mystery—in fact,
properly speaking and in the words of the Sacred Liturgy, the mystery of
faith. "It contains within it," as Leo XIII, Our predecessor of happy
memory, very wisely remarked, "all supernatural realities in a
remarkable richness and variety of miracles."4
Relying on Revelation, Not Reason
16. And so we must approach this mystery in particular with humility and
reverence, not relying on human reasoning, which ought to hold its
peace, but rather adhering firmly to divine Revelation.
17. St. John Chrysostom who, as you know, dealt with the Mystery of the
Eucharist in such eloquent language and with such insight born of
devotion, had these most fitting words to offer on one occasion when he
was instructing his faithful about this mystery: "Let us submit to God
in all things and not contradict Him, even if what He says seems to
contradict our reason and intellect; let His word prevail over our
reason and intellect. Let us act in this way with regard to the
Eucharistic mysteries, and not limit our attention just to what can be
perceived by the senses, but instead hold fast to His words. For His
word cannot deceive."5
18. The scholastic Doctors made similar statements on more than one
occasion. As St. Thomas says, the fact that the true body and the true
blood of Christ are present in this Sacrament "cannot be apprehended by
the senses but only by faith, which rests upon divine authority. This is
why Cyril comments upon the words, This is my body which is delivered up
for you, in Luke 22, 19, in this way: Do not doubt that this is true;
instead accept the words of the Savior in faith; for since He is truth,
He cannot tell a lie."6
19. Hence the Christian people often follow the lead of St. Thomas and
sing the words: "Sight, touch and taste in Thee are each deceived; The
ear alone most safely is believed. I believe all the Son of God has
spoken; Than truth's own word, there is no truer token."
20. And St. Bonaventure declares: "There is no difficulty over Christ's
being present in the sacrament as in a sign; the great difficulty is in
the fact that He is really in the sacrament, as He is in heaven. And so
believing this is especially meritorious. "7
Example of the Apostles
21. Moreover, the Holy Gospel alludes to this when it tells of the many
disciples of Christ who turned away and left Our Lord, after hearing Him
speak of eating His flesh and drinking His blood. "This is strange
talk," they said. "Who can be expected to listen to it" Peter, on the
contrary, replied to Jesus' question as to whether the twelve wanted to
go away too by promptly and firmly expressing his own faith and that of
the other Apostles in these marvelous words: "Lord, to whom should we
go? Thy words are the words of eternal life."8
22. It is only logical, then, for us to follow the magisterium of the
Church as a guiding star in carrying on our investigations into this
mystery, for the Divine Redeemer has entrusted the safeguarding and the
explanation of the written or transmitted word of God to her. And we are
convinced that "whatever has been preached and believed throughout the
whole Church with true Catholic faith since the days of antiquity is
true, even if it not be subject to rational investigation, and even if
it not be explained in words."9
Proper Wording of Great Importance
23. But this is not enough. Once the integrity of the faith has been
safeguarded, then it is time to guard the proper way of expressing it,
lest our careless use of words give rise, God forbid, to false opinions
regarding faith in the most sublime things. St. Augustine gives a stern
warning about this when he takes up the matter of the different ways of
speaking that are employed by the philosophers on the one hand and that
ought to be used by Christians on the other. "The philosophers," he
says, "use words freely, and they have no fear of offending religious
listeners in dealing with subjects that are difficult to understand. But
we have to speak in accordance with a fixed rule, so that a lack of
restraint in speech on our part may not give rise to some irreverent
opinion about the things represented by the words.''10
24. And so the rule of language which the Church has established through
the long labor of centuries, with the help of the Holy Spirit, and which
she has confirmed with the authority of the Councils, and which has more
than once been the watchword and banner of orthodox faith, is to be
religiously preserved, and no one may presume to change it at his own
pleasure or under the pretext of new knowledge. Who would ever tolerate
that the dogmatic formulas used by the ecumenical councils for the
mysteries of the Holy Trinity and the Incarnation be judged as no longer
appropriate for men of our times, and let others be rashly substituted
for them? In the same way, it cannot be tolerated that any individual
should on his own authority take something away from the formulas which
were used by the Council of Trent to propose the Eucharistic Mystery for
our belief. These formulas—like the others that the Church used to
propose the dogmas of faith—express concepts that are not tied to a
certain specific form of human culture, or to a certain level of
scientific progress, or to one or another theological school. Instead
they set forth what the human mind grasps of reality through necessary
and universal experience and what it expresses in apt and exact words,
whether it be in ordinary or more refined language. For this reason,
these formulas are adapted to all men of all times and all places.
Greater Clarity of Expression Always Possible
25. They can, it is true, be made clearer and more obvious; and doing
this is of great benefit. But it must always be done in such a way that
they retain the meaning in which they have been used, so that with the
advance of an understanding of the faith, the truth of faith will remain
unchanged. For it is the teaching of the First Vatican Council that "the
meaning that Holy Mother the Church has once declared, is to be retained
forever, and no pretext of deeper understanding ever justifies any
deviation from that meaning."11
EUCHARISTIC MYSTERY IN SACRIFICE OF THE MASS
26. For the joy and edification of everyone, We would like to review
with you, Venerable Brothers, the doctrine on the Mystery of the
Eucharist that has been handed down, and that the Catholic Church holds
and teaches with unanimity.
Re-enactment at Heart of Doctrine
27. It is a good idea to recall at the very outset what may be termed
the heart and core of the doctrine, namely that, by means of the Mystery
of the Eucharist, the Sacrifice of the Cross which was once carried out
on Calvary is re-enacted in wonderful fashion and is constantly
recalled, and its salvific power is applied to the forgiving of the sins
we commit each day."12
28. just as Moses made the Old Testament sacred with the blood of
calves,13 so too Christ the Lord
took the New Testament, of which He is the Mediator, and made it sacred
through His own blood, in instituting the mystery of the Eucharist. For,
as the Evangelists narrate, at the Last Supper "he took bread, and
blessed and broke it, and gave it to them, saying, This is my body,
given for you; do this for a commemoration of me. And so with the cup,
when supper was ended, This cup, he said, is the new testament, in my
Blood which is to be shed for you."14
And by bidding the Apostles to do this in memory of Him, He made clear
that He wanted it to be forever repeated. This intention of Christ was
faithfully carried out by the primitive Church through her adherence to
the teaching of the Apostles and through her gatherings to celebrate the
Eucharistic Sacrifice. As St. Luke is careful to point out, "They
occupied themselves continually with the Apostles' teaching, their
fellowship in the breaking of bread, and the fixed times of prayer."15
The faithful used to derive such spiritual fervor from this practice
that it was said of them that "there was one heart and soul in all the
company of the believers."16
New Offering of the New Testament
29. Moreover, the Apostle Paul, who faithfully transmitted to us what he
had received from the Lord,17 is
clearly speaking of the Eucharistic Sacrifice when he points out that
Christians ought not take part in pagan sacrifices, precisely because
they have been made partakers of the table of the Lord. "Is not this cup
we bless," he says, "a participation in Christ's Blood? Is not the Bread
we break a participation in Christ's Body? . . . To drink the Lord's
cup, and yet to drink the cup of evil spirits, to share the Lord's
feast, and to share the feast of evil spirits, is impossible for you."18
Foreshadowed by Malachias,19
this new oblation of the New Testament has always been offered by the
Church, in accordance with the teaching of Our Lord and the Apostles,
"not only to atone for the sins and punishments and satisfactions of the
living faithful and to appeal for their other needs, but also to help
those who have died in Christ but have not yet been completely
Offered Also for the Dead
30. We will pass over the other citations and rest content with
recalling the testimony offered by St. Cyril of Jerusalem, who wrote the
following memorable words for the neophytes whom he was instructing in
the Christian faith: "After the spiritual sacrifice, the un-bloody act
of worship, has been completed, we bend over this propitiatory offering
and beg God to grant peace to all the Churches, to give harmony to the
whole world, to bless our rulers, our soldiers and our companions, to
aid the sick and afflicted, and in general to assist all those who stand
in need; we all pray for all these intentions and we offer this victim
for them . . . and last of all for our deceased holy forefathers and
bishops and for all those who have lived among us. For we have a deep
conviction that great help will be afforded those souls for whom prayers
are offered while this holy and awesome victim is present." In support
of this, this holy Doctor offers the example of a crown made for an
emperor in order to win a pardon for some exiles, and he concludes his
talk with these words: "In the same fashion, when we offer our prayers
to God for the dead, even those who are sinners, we are not just making
a crown but instead are offering Christ who was slaughtered for our
sins, and thus begging the merciful God to take pity both on them and on
ourselves.''21 St. Augustine attests that this custom of offering the
"sacrifice which ransomed us" also for the dead was observed in the
Church at Rome,22
and he mentions at the same time that the universal Church observed this
custom as something handed down from the Fathers.23
The Universal Priesthood
31. But there is something else that We would like to add that is very
helpful in shedding light on the mystery of the Church; We mean the fact
that the whole Church plays the role of priest and victim along with
Christ, offering the Sacrifice of the Mass and itself completely offered
in it. The Fathers of the Church taught this wondrous doctrine.24 A
few years ago Our predecessor of happy memory, Pius XII, explained it.25 And only recently the Second Vatican Council reiterated it in its
Constitution on the Church, in dealing with the people of God.26 To
be sure, the distinction between the universal priesthood and the
hierarchical priesthood is something essential and not just a matter of
degree, and it has to be maintained in a proper way.27 Yet We cannot
help being filled with an earnest desire to see this teaching explained
over and over until it takes deep root in the hearts of the faithful.
For it is a most effective means of fostering devotion to the Eucharist,
of extolling the dignity of all the faithful, and of spurring them on to
reach the heights of sanctity, which means the total and generous
offering of oneself to the service of the Divine Majesty.
No Mass is "Private"
32. It is also only fitting for us to recall the conclusion that can be
drawn from this about "the public and social nature of each and every
Mass."28 For each and every Mass is not something private, even if a
priest celebrates it privately; instead, it is an act of Christ and of
the Church. In offering this sacrifice, the Church learns to offer
herself as a sacrifice for all and she applies the unique and infinite
redemptive power of the sacrifice of the Cross to the salvation of the
whole world. For every Mass that is celebrated is being offered not just
for the salvation of certain people, but also for the salvation of the
whole world. The conclusion from this is that even though active
participation by many faithful is of its very nature particularly
fitting when Mass is celebrated, still there is no reason to criticize
but rather only to approve a Mass that a priest celebrates privately for
a good reason in accordance with the regulations and legitimate
traditions of the Church, even when only a server to make the responses
is present. For such a Mass brings a rich and abundant treasure of
special graces to help the priest himself, the faithful, the whole
Church and the whole world toward salvation—and this same abundance of
graces is not gained through mere reception of Holy Communion.
33. And so, We recommend from a paternal and solicitous heart that
priests, who constitute Our greatest joy and Our crown in the Lord, be
mindful of the power they have received from the bishop who ordained
them—the power of offering sacrifice to God and of celebrating Mass for
the living and for the dead in the name of the Lord.29 We recommend
that they celebrate Mass daily in a worthy and devout fashion, so that
they themselves and the rest of the faithful may enjoy the benefits that
flow in such abundance from the Sacrifice of the Cross. In doing so,
they will also be making a great contribution toward the salvation of
CHRIST SACRAMENTALLY PRESENT IN THE SACRIFICE OF THE MASS
34. The few things that We have touched upon concerning the Sacrifice of
the Mass encourage Us to say something about the Sacrament of the
Eucharist, since both Sacrifice and Sacrament pertain to the same
mystery and cannot be separated from each other. The Lord is immolated
in an unbloody way in the Sacrifice of the Mass and He re-presents the
sacrifice of the Cross and applies its salvific power at the moment when
he becomes sacramentally present— through the words of consecration—as
the spiritual food of the faithful, under the appearances of bread and
Various Ways in Which Christ is Present
35. All of us realize that there is more than one way in which Christ is
present in His Church. We want to go into this very joyful subject,
which the Constitution on the Sacred Liturgy presented briefly,30 at
somewhat greater length. Christ is present in His Church when she prays,
since He is the one who "prays for us and prays in us and to whom we
pray: He prays for us as our priest, He prays in us as our head, He is
prayed to by us as our God";31 and He is the one who has promised,
"Where two or three are gathered together in my name, I am there in the
midst of them."32 He is present in the Church as she performs her
works of mercy, not just because whatever good we do to one of His least
brethren we do to Christ Himself,33 but also because Christ is the one
who performs these works through the Church and who continually helps
men with His divine love. He is present in the Church as she moves along
on her pilgrimage with a longing to reach the portals of eternal life,
for He is the one who dwells in our hearts through faith,34
and who instills charity in them through the Holy Spirit whom He gives
36. In still another very genuine way, He is present in the Church as
she preaches, since the Gospel which she proclaims is the word of God,
and it is only in the name of Christ, the Incarnate Word of God, and by
His authority and with His help that it is preached, so that there might
be "one flock resting secure in one shepherd."36
37. He is present in His Church as she rules and governs the People of
God, since her sacred power comes from Christ and since Christ, the
"Shepherd of Shepherds,"37 is present in the bishops who exercise
that power, in keeping with the promise He made to the Apostles.
38. Moreover, Christ is present in His Church in a still more sublime
manner as she offers the Sacrifice of the Mass in His name; He is
present in her as she administers the sacraments. On the matter of
Christ's presence in the offering of the Sacrifice of the Mass, We would
like very much to call what St. John Chrysostom, overcome with awe, had
to say in such accurate and eloquent words: "I wish to add something
that is clearly awe-inspiring, but do not be surprised or upset. What is
this? It is the same offering, no matter who offers it, be it Peter or
Paul. It is the same one that Christ gave to His disciples and the same
one that priests now perform: the latter is in no way inferior to the
former, for it is not men who sanctify the latter, but He who sanctified
the former. For just as the words which God spoke are the same as those
that the priest now pronounces, so too the offering is the same."38
No one is unaware that the sacraments are the actions of Christ who
administers them through men. And so the sacraments are holy in
themselves and they pour grace into the soul by the power of Christ,
when they touch the body. The Highest Kind of Presence.
These various ways in which Christ is present fill the mind with
astonishment and offer the Church a mystery for her contemplation. But
there is another way in which Christ is present in His Church, a way
that surpasses all the others. It is His presence in the Sacrament of
the Eucharist, which is, for this reason, "a more consoling source of
devotion, a lovelier object of contemplation and holier in what it
contains"39 than all the
other sacraments; for it contains Christ Himself and it is "a kind of
consummation of the spiritual life, and in a sense the goal of all the
39. This presence is called "real" not to exclude the idea that the
others are "real" too, but rather to indicate presence par excellence,
because it is substantial and through it Christ becomes present whole
and entire, God and man.41 And
so it would be wrong for anyone to try to explain this manner of
presence by dreaming up a so-called "pneumatic" nature of the glorious
body of Christ that would be present everywhere; or for anyone to limit
it to symbolism, as if this most sacred Sacrament were to consist in
nothing more than an efficacious sign "of the spiritual presence of
Christ and of His intimate union with the faithful, the members of His
The Proper Use of Symbolism
40. It is true that the Fathers and Scholastics had a great deal to say
about symbolism in the Eucharist, especially with regard to the unity of
the Church. The Council of Trent, in re-stating their doctrine, taught
that our Saviour bequeathed the Eucharist to His Church "as a symbol . .
. of the unity and charity with which He wished all Christians to be
joined among themselves," "and hence as a symbol of that one Body of
which He is the Head."43
41. When Christian literature was still in its infancy, the unknown
author of the work called the "Didache or Teaching of the Twelve
Apostles" had this to write on the subject: "As far as the Eucharist is
concerned, give thanks in this manner: . . . just as this bread had been
broken and scattered over the hills and was made one when it was
gathered together, so too may your church be gathered into your kingdom
from the ends of the earth."44
42. St. Cyprian too, in the course of laying stress on the Church's
unity in opposition to schism, said this: "Finally the Lord's sacrifices
proclaim the unity of Christians who are bound together by a firm and
unshakeable charity. For when the Lord calls the bread that has been
made from many grains of wheat His Body, He is describing our people
whose unity He has sustained; and when He refers to wine pressed from
many grapes and berries as His Blood, once again He is speaking of our
flock which has been formed by fusing many into one."45
43. But before all of these, St. Paul had written to the Corinthians:
"The one bread makes us one body, though we are many in number; the same
bread is shared by all."46
Symbolism Inadequate to Express Real Presence
44. While Eucharistic symbolism is well suited to helping us understand
the effect that is proper to this Sacrament—the unity of the Mystical
Body—still it does not indicate or explain what it is that makes this
Sacrament different from all the others. For the constant teaching that
the Catholic Church has passed on to her catechumens, the understanding
of the Christian people, the doctrine defined by the Council of Trent,
the very words that Christ used when He instituted the Most Holy
Eucharist, all require us to profess that "the Eucharist is the flesh of
Our Savior Jesus Christ which suffered for our sins and which the Father
in His loving kindness raised again."47 To these words of St.
Ignatius, we may well add those which Theodore of Mopsuestia, who is a
faithful witness to the faith of the Church on this point, addressed to
the people: "The Lord did not say: This is symbol of my body, and this
is a symbol of my blood, but rather: This is my body and my blood. He
teaches us not to look to the nature of what lies before us and is
perceived by the senses, because the giving of thanks and the words
spoken over it have changed it into flesh and blood."48
45. The Council of Trent, basing itself on this faith of the Church,
"openly and sincerely professes that after the consecration of the bread
and wine, Our Lord Jesus Christ, true God and man, is really, truly and
substantially contained in the Blessed Sacrament of the Holy Eucharist
under the outward appearances of sensible things." And so Our Savior is
present in His humanity not only in His natural manner of existence at
the right hand of the Father, but also at the same time in the sacrament
of the Eucharist "in a manner of existing that we can hardly express in
words but that our minds, illumined by faith, can come to see as
possible to God and that we must most firmly believe."49
CHRIST PRESENT IN THE EUCHARIST THROUGH TRANSUBSTANTIATION
46. To avoid any misunderstanding of this type of presence, which goes
beyond the laws of nature and constitutes the greatest miracle of its
kind,50 we have to listen with docility to the voice of the teaching
and praying Church. Her voice, which constantly echoes the voice of
Christ, assures us that the way in which Christ becomes present in this
Sacrament is through the conversion of the whole substance of the bread
into His body and of the whole substance of the wine into His blood, a
unique and truly wonderful conversion that the Catholic Church fittingly
and properly calls transubstantiation.51 As a result of
transubstantiation, the species of bread and wine undoubtedly take on a
new signification and a new finality, for they are no longer ordinary
bread and wine but instead a sign of something sacred and a sign of
spiritual food; but they take on this new signification, this new
finality, precisely because they contain a new "reality" which we can
rightly call ontological. For what now lies beneath the aforementioned
species is not what was there before, but something completely
different; and not just in the estimation of Church belief but in
reality, since once the substance or nature of the bread and wine has
been changed into the body and blood of Christ, nothing remains of the
bread and the wine except for the species—beneath which Christ is
present whole and entire in His physical "reality," corporeally present,
although not in the manner in which bodies are in a place.
Writings of the Fathers
47. This is why the Fathers felt they had a solemn duty to warn the
faithful that, in reflecting upon this most sacred Sacrament, they
should not pay attention to the senses, which report only the properties
of bread and wine, but rather to the words of Christ, which have power
great enough to change, transform, "transelementize" the bread and wine
into His body and blood. As a matter of fact, as the same Fathers point
out on more than one occasion, the power that does this is the same
power of Almighty God that created the whole universe out of nothing at
the beginning of time.
48. "Instructed as you are in these matters," says St. Cyril of
Jerusalem, at the end of a sermon on the mysteries of the faith, "and
filled with an unshakeable faith that what seems to be bread is not
bread—though it tastes like it—but rather the Body of Christ; and that
what seems to be wine is not wine—even though it too tastes like it—but
rather the Blood of Christ . . . draw strength from receiving this bread
as spiritual food and your soul will rejoice."52
49. St. John Chrysostom insists upon the same point with these words:
"It is not man who makes what is put before him the Body and Blood of
Christ, but Christ Himself who was crucified for us. The priest standing
there in the place of Christ says these words, but their power and grace
are from God. This is my Body, he says, and these words transform what
lies before him."53
50. Cyril, the Bishop of Alexandria, is in wonderful harmony with John,
the Bishop of Constantinople, when he writes in his commentary on the
Gospel of St. Matthew: "He said This is my body and this is my blood in
a demonstrative fashion, so that you might not judge that what you see
is a mere figure; instead the offerings are truly changed by the hidden
power of God Almighty into Christ's body and blood, which bring us the
life-giving and sanctifying power of Christ when we share in them."54
51. Ambrose, the Bishop of Milan, in a clear statement on the
Eucharistic conversion, has this to say: "Let us be assured that this is
not what nature formed but what the blessing has consecrated; and there
is greater power in the blessing and in nature, since nature itself is
changed through the blessing." To confirm the truth of this mystery, he
recounts many of the miracles described in the Sacred Scriptures,
including Christ's birth of the Virgin Mary, and then he turns his mind
to the work of creation, concluding this way: "Surely the word of
Christ, who could make something that did not exist out of nothing, can
change things that do exist into something they were not before. For it
is no less extraordinary to give new natures to things than it is to
Constant Teaching of the Popes and the Councils
52. But this is no time for assembling a long list of evidence. Instead,
We would rather recall the firmness of faith and complete unanimity that
the Church displayed in opposing Berengarius who gave in to certain
difficulties raised by human reasoning and first dared to deny the
Eucharistic conversion. More than once she threatened to condemn him
unless he retracted. Thus it was that Our predecessor, St. Gregory VII,
commanded him to swear to the following oath: "I believe in my heart and
openly profess that the bread and wine that are placed on the altar are,
through the mystery of the sacred prayer and the words of the Redeemer,
substantially changed into the true and proper and lifegiving flesh and
blood of Jesus Christ our Lord, and that after the consecration they are
the true body of Christ—which was born of the Virgin and which hung on
the Cross as an offering for the salvation of the world—and the true
blood of Christ—which flowed from His side—and not just as a sign and by
reason of the power of the sacrament, but in the very truth and reality
of their substance and in what is proper to their nature."56
53. We have a wonderful example of the stability of the Catholic faith
in the way in which these words meet with such complete agreement in the
constant teaching of the Ecumenical Councils of the Lateran, Constance,
Florence and Trent on the mystery of the Eucharistic conversion, whether
it be contained in their explanations of the teaching of the Church or
in their condemnations of error.
54. After the Council of Trent, Our predecessor, Pius VI, issued a
serious warning, on the occasion of the errors of the Synod of Pistoia,
that parish priests not neglect to speak of transubstantiation, which is
listed among the articles of the faith, in the course of carrying out
their office of teaching.57
Similarly, Our Predecessor of happy
memory, Pius XII, recalled the bounds beyond which those who were
carrying on subtle discussion of the mystery of transubstantiation might
not pass;58 and We Ourself, at
the National Eucharistic Congress that was recently celebrated at Pisa,
bore open and solemn witness to the faith of the Church, in fulfillment
of Our apostolic duty.59
55. Moreover, the Catholic Church has held firm to this belief in the
presence of Christ's Body and Blood in the Eucharist not only in her
teaching but in her life as well, since she has at all times paid this
great Sacrament the worship known as "latria," which may be given to God
alone. As St. Augustine says: "It was in His flesh that Christ walked
among us and it is His flesh that He has given us to eat for our
salvation; but no one eats of this flesh without having first adored it
. . . and not only do we not sin in thus adoring it, but we would be
sinning if we did not do so."60
ON THE WORSHIP OF LATRIA
56. The Catholic Church has always displayed and still displays this
latria that ought to be paid to the Sacrament of the Eucharist, both
during Mass and outside of it, by taking the greatest possible care of
consecrated Hosts, by exposing them to the solemn veneration of the
faithful, and by carrying them about in processions to the joy of great
numbers of the people.
57. The ancient documents of the Church offer many evidences of this
veneration. The bishops of the Church always urged the faithful to take
the greatest possible care of the Eucharist that they had in their
homes. "The Body of Christ is meant to be eaten by the faithful, not to
be treated with irreverence," is the serious warning of St. Hippolytus.61
58. In fact, the faithful regarded themselves as guilty, and rightly so
as Origen recalls, if, after they had received the body of the Lord and
kept it with all reverence and caution, some part of it were to fall to
the ground through negligence.62
59. These same bishops were severe in reproving any lack of due
reverence that might occur. We have evidence of this from the words of
Novatian, whose testimony is trustworthy in this matter; He felt that
anybody deserved to be condemned who "came out after Sunday service
bringing the Eucharist with him, as was the custom, . . . and carried
the holy body of the Lord around with him," going off to places of
amusement instead of going home.63
60. In fact, St. Cyril of Alexandria denounced as mad the opinion that
the Eucharist was of no use to sanctification if some of it were left
over for another day. "For Christ is not altered," he says, "and His
holy body is not changed; instead the power and force and life-giving
grace of the blessing remain in it forever."64
61. Nor should we forget that in ancient times the faithful—whether
being harassed by violent persecutions or living in solitude out of love
for monastic life—nourished themselves even daily on the Eucharist, by
receiving Holy Communion from their own hands when there was no priest
or deacon present.65
62. We are not saying this with any thought of effecting a change in the
manner of keeping the Eucharist and of receiving Holy Communion that has
been laid down by subsequent ecclesiastical laws still in force; Our
intention is that we may rejoice over the faith of the Church which is
always one and the same.
Corpus Christi, Another Instance of Latria
63. This faith also gave rise to the feast of Corpus Christi, which was
first celebrated in the diocese of Liege—especially through the efforts
of the servant of God, Blessed Juliana of Mount Cornelius—and Our
predecessor, Urban IV, established for the universal Church. It has also
given rise to many forms of Eucharistic devotion that have, through the
inspiration of God's grace, grown with each passing day. Through them
the Catholic Church is eagerly striving to pay honor to Christ and to
thank Him for such a great gift and to beg His mercy.
EXHORTATION TO FOSTERING EUCHARISTIC DEVOTION
64. And so We beseech you, Venerable Brothers, to take this faith, which
means nothing less than maintaining complete fidelity to the words of
Christ and the Apostles, and preserve it in its purity and integrity
among the people entrusted to your care and vigilance, with all false
and pernicious opinions being completely rejected; and We beseech you to
foster devotion to the Eucharist, which should be the focal point and
goal of all other forms of devotion.
65. May the faithful, thanks to your constant efforts, come to realize
and experience more and more that: "he who wants to live can find here a
place to live in and the means to live on. Let him approach, let him
believe, let him be incorporated so that he may receive life. Let him
not shy away from union with the members, let him not be a rotten member
that deserves to be cut away, nor a distorted member to be ashamed of:
let him be beautiful, let him be fitting, let him be healthy. Let him
adhere to the body; let him live for God on God: let him labor now upon
earth, so that he may afterwards reign in heaven."66
Daily Mass and Holy Communion
66. It is desirable to have the faithful in large numbers take an active
part in the sacrifice of the Mass each and every day and receive the
nourishment of Holy Communion with a pure and holy mind and offer
fitting thanks to Christ the Lord for such a great gift. They should
remember these words: "The desire of Jesus Christ and of the Church to
see all the faithful approach the sacred banquet each and every day is
based on a wish to have them all united to God through the Sacrament and
to have them draw from it the strength to master their passions, to wash
away the lesser sins that are committed every day and to prevent the
serious sins to which human frailty is subject."67 And they should
not forget about paying a visit during the day to the Most Blessed
Sacrament in the very special place of honor where it is reserved in
churches in keeping with the liturgical laws, since this is a proof of
gratitude and a pledge of love and a display of the adoration that is
owed to Christ the Lord who is present there.
Dignity Bestowed by Eucharist
67. No one can fail to see that the divine Eucharist bestows an
incomparable dignity upon the Christian people. For it is not just while
the Sacrifice is being offered and the Sacrament is being confected, but
also after the Sacrifice has been offered and the Sacrament
confected—while the Eucharist is reserved in churches or oratories—that
Christ is truly Emmanuel, which means "God with us." For He is in the
midst of us day and night; He dwells in us with the fullness of grace
and of truth.68 He raises the level of morals, fosters virtue,
comforts the sorrowful, strengthens the weak and stirs up all those who
draw near to Him to imitate Him, so that they may learn from his example
to be meek and humble of heart, and to seek not their own interests but
those of God. Anyone who has a special devotion to the sacred Eucharist
and who tries to repay Christ's infinite love for us with an eager and
unselfish love of his own, will experience and fully understand—and this
will bring great delight and benefit to his soul—just how precious is a
life hidden with Christ in God69 and just how worthwhile it is to
carry on a conversation with Christ, for there is nothing more consoling
here on earth, nothing more efficacious for progress along the paths of
68. You also realize, Venerable Brothers, that the Eucharist is reserved
in churches or oratories to serve as the spiritual center of a religious
community or a parish community, indeed of the whole Church and the
whole of mankind, since it contains, beneath the veil of the species,
Christ the invisible Head of the Church, the Redeemer of the world, the
center of all hearts, "by whom all things are and by whom we exist."70
69. Hence it is that devotion to the divine Eucharist exerts a great
influence upon the soul in the direction of fostering a "social" love,71 in which we put the common good ahead of private good, take up the
cause of the community, the parish, the universal Church, and extend our
charity to the whole world because we know that there are members of
A Sign and Cause of Unity
70. Because, Venerable Brothers, the Sacrament of the Eucharist is a
sign and cause of the unity of Christ's Mystical Body, and because it
stirs up an active "ecclesial" spirit in those who are more fervent in
their Eucharistic devotion, never stop urging your faithful, as they
approach the Mystery of the Eucharist, to learn to embrace the Church's
cause as their own, to pray to God without slackening, to offer
themselves to God as an acceptable sacrifice for the peace and unity of
the Church; so that all the sons of the Church may be united and feel
united and there may be no divisions among them but rather unity of mind
and intention, as the Apostle commands.72 May all those who are not
yet in perfect communion with the Catholic Church and who glory in the
name of Christian despite their separation from her, come as soon as
possible to share with us, through the help of God's grace, in that
unity of faith and communion that Christ wanted to be the distinctive
mark of His disciples.
A Special Task for Religious
71. This zeal at prayer and at devoting oneself to God for the sake of
the unity of the Church is something that religious, both men and women,
should regard as very specially their own since they are bound in a
special way to adoration of the Blessed Sacrament, and they have, by
virtue of the vows they have pronounced, become a kind of crown set
around it here on earth.
The Tridentine Decree
72. The Church in the past has felt and still feels that nothing is more
ancient and more pleasing than the desire for the unity of all
Christians, and We want to express this in the very same words that the
Council of Trent used to conclude its decree on the Most Holy Eucharist:
"In conclusion, the Council with paternal love admonishes, exhorts, begs
and implores 'through the merciful kindness of our God73 that each
and every Christian may come at last to full agreement in this sign of
unity, in this bond of charity, in this symbol of harmony; that they may
be mindful of the great dignity and the profound love of Our Lord Jesus
Christ, who gave up His precious life as the price of our salvation and
who gave us His flesh to eat;74 and that they may believe and adore
these sacred mysteries of His body and blood with such firm and
unwavering faith, with such devotion and piety and veneration that they
will be able to receive that supersubstantial75 bread often and it
will truly be the life of their souls and the unfailing strength of
their minds, so that 'fortified by its vigor,'76 they may be able to
move on from this wretched earthly pilgrimage to their heavenly home
where, without any veil, they will eat the 'bread of angels'77
that they now eat beneath the sacred veils."78
73. May the all-merciful Redeemer, who shortly before His death prayed
to the Father that all who were to believe in Him might be one, just as
He and the Father are one,79 deign to hear this most ardent prayer of
Ours and of the whole Church as quickly as possible, so that we may all
celebrate the Eucharistic Mystery with one voice and one faith, and
through sharing in the Body of Christ become one body,80 joined
together by the same bonds that Christ wanted it to have.
A Word to the Eastern Churches
74. We also want to address with fraternal affection those who belong to
the venerable Churches of the East, which have had so many glorious
Fathers whose testimony to belief in the Eucharist We have been so glad
to cite in this present letter of Ours. Our soul is filled with great
joy as We contemplate your belief in the Eucharist, which is ours as
well, as we listen to the liturgical prayers you use to celebrate this
great mystery, as we behold your Eucharistic devotion, as we read your
theological works explaining or defending the doctrine of this most
A Final Prayer
75. May the most blessed Virgin Mary, from whom Christ the Lord took the
flesh that "is contained, offered, received"81
in this Sacrament under the appearances of bread and wine, and may all
the saints of God and especially those who were more inflamed with
ardent devotion toward the divine Eucharist, intercede with the Father
of mercies so that this common belief in the Eucharist and devotion to
it may give rise among all Christians to a perfect unity of communion
that will continue to flourish. Lingering in Our mind are the words of
the holy martyr Ignatius warning the Philadelphians against the evil of
divisions and schisms, the remedy for which is to be found in the
Eucharist. "Strive then," he says, "to make use of one single
thanksgiving. For there is only one flesh of Our Lord Jesus Christ, and
only one chalice unto the union of His blood, only one altar, only one
bishop . . ."82
76. Fortified by the most consoling hope of blessings that will accrue
to the whole Church and to the whole world from an increase in devotion
to the Eucharist, as a pledge of heavenly blessings We lovingly impart
Our apostolic blessings to you, Venerable Brothers, and to the priests,
religious and all who are helping you, as well as to all the faithful
entrusted to your care.
Given at St. Peter's, Rome, on the third day of September, the feast of
Pope St. Pius X, in the year 1965, the third of Our Pontificate.
LATIN TEXT: Acta Apostolicae Sedis, 57 (1965), 753-74.
ENGLISH TRANSLATION: The Pope Speaks, 10 (Fall, 1965), 309-28.
1 Constitution on the Sacred
Liturgy, c. 2, n. 47; AAS LVI (1964), 113 [Cf. TPS IX, 325.].
2 Jn. 6.55.
3 Cf. Jn 17.23.
4 Encyclical letter Mirae
caritatis: Acta Leonis XIII, XXII (1902-1903) 122.
5 Homily on Matthew, 82.4;
6 Summa Theol. III,(a) q.
75, a. 1, c.
7 In IV Sent., dist. X, P.
I, art. un., qu. I; Opera omnia, tome IV, Ad Claras Aquas (1889),
8 Jn. 6.61-69.
9 St. Augustine, Against Julian,
VI, 5.11; PL 44.829.
10 City of God, X, 23; PL
11 Dogmatic Constitution on
the Catholic Faith, c. 4.
12 Cf. Council of Trent,
Teaching on the Holy Sacrifice of the Mass, c. I.
13 Cf. Ex 24.8.
14 Lk 22.19-20; cf. Mt 26.26-28;
15 Acts 2.42.
16 Acts 4.32.
17 1 Cor 11.23 ff.
18 1 Cor 10.16.
19 Cf. Mal 1.11.
20 Council of Trent, Doctrine
on the Holy Sacrifice of the Mass, c. 2.
21 Catecheses, 23 [myst. 5]. 8-18; PG 33.1115-1118.
22 Cf. Confessions IX, 12.32; PL 32.777; cf. ibid. IX
11, 27; PL 32.775.
23 Cf. Serm 172.2.; PL 38.936; cf. On the care to be taken
of the dead, 13, PL 40.593.
24 Cf. St. Augustine, City of God, X, 6; PL 42.284.
25 Cf. Encyclical letter Mediator Dei; AAS XXXIX (1947), 552.
26 Cf. Dogmatic Constitution on the Church, c. 2, 11; AAS LVII
(1965), 15 [Cf. TPS v. 10, p. 366.].
27 Cf. ibid., c. 2, n. 10; AAS LVII (1965), 14 [Cf. TPS v. 10,
28 Constitution on the Sacred Liturgy, c. 1, n. 27; AAS LVI
(1964), 107 [Cf. TPS IX, 322.].
29 Cf. Roman Pontifical.
30 Cf. c. 1, n. 7; AAS LVI (1964), 100-101.
31 St. Augustine, On Psalm 85.1: PL 37.1081.
32 Mt 18.20.
33 Cf. Mt 25.40.
34 Cf. Eph 3.17.
35 Cf. Rom 5.5.
36 St. Augustine, Against the Letter of Petiliani, III, 10.11;
37 St. Augustine, On Psalm 86.3; PL 37.1102.
38 Homily on the Second Epistle to Timothy 2.4; PG 62.612.
39 Aegidius Romanus, Theorems on the Body of Christ, theor. 50
(Venice, 1521), p. 127.
40 St. Thomas, Summa Theol., IIIa, p. 73, a. 3, c.
41 Cf. Council of Trent, Decree on the Holy Eucharist, c. 3.
42 Pius XII, Encyclical letter Humani generis; AAS XLII (1950),
43 Decree on the Holy Eucharist, Introduction and c. 2.
44 Didachè, 9.1; F.X. Funk, Patres Apostolici, 1.20.
45 Epistle to Magnus, 6; PL 3.1139.
46 1 Cor 10.17.
47 St. Ignatius, Epistle to the Smyrnians, 7.1; PG 5.714.
48 Commentary on Matthew, c. 26; PG 66.714.
49 Decree on the Most Holy Eucharist, c. 1.
50 Cf. Encyclical letter Mirae caritatis; Acta Leonis XIII,
XXII (1902-1903), 123.
51 Cf. Council of Trent, Decree on the Most Holy Eucharist, c.
4 and canon 2.
52 Catecheses, 22.9 [myst. 4] PG 33.1103.
53 Homily on Judas' betrayal, 1.6; PG 49.380; cf. Homily on
Matthew 82.5; PG 58.744.
54 On Matthew 26.27; PG 72.451.
55 On Mysteries 9.50-52; PL 16.422-424.
56 Mansi, Collectio amplissima Conciliorum, XX, 524D.
57 Const. Auctorem fidei, August 28, 1794.
58 Allocution of September 22, 1956, AAS XLVIII (1956), 720 [Cf. TPS
59 AAS LVII (1965), 588-592.
60 On Psalm 98.9; PL 37.1264.
61 Apostolic Tradition; ed. Botte, La Tradition Apostolique
de St. Hippolyte, Muenster (1963), p. 84.
62 Fragment on Exodus; PG 12.391.
63 On Shows; CSEL III,(3) 8.
64 Epistle to Calosyrius; PG 76.1075.
65 Cf. Basil, Epistle 93; PG 32.483-486.
66 St. Augustine, Treatise on John 26.13; PL 35.1613.
67 Decree of the Sacred Congregation of the Council, December 20,
1905, approved by St. Pius X; AAS XXXVIII (1905), 401.
68 Cf. Jn 1.14.
69 Cf. Col 3.3.
70 1 Cor 8.6.
71 Cf. St. Augustine, On the literal interpretation of Genesis
XI, 15.20; PL 34.437.
72 Cf. 1 Cor 1.10.
73 Lk 1.78.
74 .Jn 6.48 ff.
75 Mt 6.11.
76 3 Kgs 19.8.
77 Ps 77.25.
78 Decree on the Most Holy Eucharist, c. 8.
79 Cf.Jn 17.20-21.
80 Cf. 1 Cor 10.17.
81 C.I.C., canon 801.
82 Epistle to the Philadelphians 4; PG 5.700.